Discovery Box| (0.60524641935484) | (Nah 1:14) |
4 tn The Hebrew verb קַלֹּוֹתָ (qallota) is usually rendered “you are despised” (e.g., Gen 16:4-5; 1 Sam 2:30). However, it is possible that the Hebrew root קָלַל (qalal) is related to the Assyrian term qalu “accursed” (W. von Soden, “Hebraische Wortforschung,” VTSup 16 [1967]: 295). |
| (0.60524641935484) | (Nah 2:1) |
2 tn Heb “a scatterer.” The Hebrew term מֵפִיץ (mefits, “scatterer”) is either a collective singular referring to the Babylonian army or a singular of number referring to the Babylonian commander. Singular forms occur elsewhere in the vision of the fall of Nineveh (2:1-10), used in reference to the Babylonian commander (Nah 2:3, 5) |
| (0.60524641935484) | (Nah 3:12) |
5 tn The syntax of the concluding clause (apodosis) emphasizes that this action is expected and certain to occur. This clause is introduced by vav conjunction and the perfect tense verb וְנָפְלוּ (vÿnoflu, “they will fall”) which emphasizes the expected certainty of the action (see Joüon 2:627-33 §167; IBHS 526-29 §32.2.1). |
| (0.60524641935484) | (Hab 2:20) |
1 tn Or “holy temple.” The |
| (0.60524641935484) | (Zep 2:2) |
2 tn The second half of the line reads literally, “like chaff it passes by a day.” The translation above assumes the “day” is the brief time God is giving the nation to repent. The comparison of this quickly passing opportunity to chaff is consistent with the straw imagery of v. 1. |
| (0.60524641935484) | (Zep 2:7) |
4 tn The referent of the pronominal subject (“they”) is unclear. It may refer (1) to the shepherds (in which case the first verb should be translated, “pasture their sheep,” cf. NEB), or (2) to the Judahites occupying the area, who are being compared to sheep (cf. NIV, “there they will find pasture”). |
| (0.60524641935484) | (Zec 1:10) |
1 sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The |
| (0.60524641935484) | (Zec 6:8) |
2 sn The immediate referent of peace about the northland is to the peace brought by Persia’s conquest of Babylonia, a peace that allowed the restoration of the Jewish people (cf. 2 Chr 36:22-23; Isa 44:28; 45:1-2). However, there is also an eschatological dimension, referring to a time when there will be perfect and universal peace. |
| (0.60524641935484) | (Zec 10:6) |
2 sn Joseph is mentioned here instead of the usual Israel (but see 2 Sam 19:20; Ps 78:67; 80:1; 81:5; Ezek 37:16; Amos 5:6, 15; 6:6) because of the exodus motif that follows in vv. 8-11. |
| (0.60524641935484) | (Zec 10:10) |
1 sn I will bring them back from Egypt…from Assyria. The gathering of God’s people to their land in eschatological times will be like a reenactment of the exodus, but this time they will come from all over the world (cf. Isa 40:3-5; 43:1-7, 14-21; 48:20-22; 51:9-11). |
| (0.60524641935484) | (Zec 13:1) |
3 sn This reference to the fountain opened up…to cleanse them from sin and impurity is anticipatory of the cleansing from sin that lies at the heart of the NT gospel message (Rom 10:9-10; Titus 3:5). “In that day” throughout the passage (vv. 1, 2, 4) locates this cleansing in the eschatological (church) age (John 19:37). |
| (0.60524641935484) | (Zec 14:7) |
1 sn In the evening there will be light. The normal pattern is that light breaks through in the morning (Gen 1:3) but in the day of the |
| (0.60524641935484) | (Mal 1:4) |
1 sn Edom, a “brother” nation to Israel, became almost paradigmatic of hostility toward Israel and God (see Num 20:14-21; Deut 2:8; Jer 49:7-22; Ezek 25:12-14; Amos 1:11-12; Obad 10-12). |
| (0.60524641935484) | (Mal 2:14) |
2 sn Though there is no explicit reference to marriage vows in the OT (but see Job 7:13; Prov 2:17; Ezek 16:8), the term law (Heb “covenant”) here asserts that such vows or agreements must have existed. References to divorce documents (e.g., Deut 24:1-3; Jer 3:8) also presuppose the existence of marriage documents. |
| (0.60524641935484) | (Mal 2:15) |
2 tn Heb “the one.” This is an oblique reference to Abraham who sought to obtain God’s blessing by circumventing God’s own plan for him by taking Hagar as wife (Gen 16:1-6). The result of this kind of intermarriage was, of course, disastrous (Gen 16:11-12). |
| (0.60524641935484) | (Mal 3:16) |
3 sn The scroll mentioned here is a “memory book” (סֵפֶר זִכָּרוֹן, sefer zikkaron) in which the |
| (0.60524641935484) | (Mal 4:2) |
1 sn The expression the sun of vindication will rise is a metaphorical way of describing the day of the |
| (0.60524641935484) | (Mat 1:11) |
1 sn Before the mention of Jeconiah, several medieval |
| (0.60524641935484) | (Mat 1:21) |
2 sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate. |
| (0.60524641935484) | (Mat 1:24) |
1 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20. |
